The Benedictine Rule

St. Benedict of Nursia (9th century fresco)

We are about to found, therefore, a school for the Lord's service; in the organization of which we trust that we shall ordain nothing severe and nothing burdensome. But even if, the demands of justice dictating it, something a little irksome shall be the result, for the purpose of amending vices or preserving charity; thou shalt not therefore, struck by fear, flee the way of salvation which can not be entered upon except through a narrow entrance. But as one's way of life and one's faith progresses, the heart becomes broadened, and, with the unutterable sweetness of love, the way of the mandates of the Lord is traversed. Thus, never departing from His guidance, continuing in the monastery in His teaching until death, through patience we are made partakers in Christ's passion in order that we may merit to be companions in His kingdom.

An abbot who is worthy to preside over a monastery ought always to remember what he is called, and carry out with his deeds the name of a Superior. For he is believed to be Christ's representative, since he is called by His name, the apostle saying: "Ye have received the spirit of adoption of sons, whereby we call Abba, Father." And so the abbot should not--grant that he may not--teach, or decree, or order, anything apart from the precept of the Lord; but his order or teaching should be sprinkled with the ferment of divine justice in the minds of his disciples. Let the abbot always be mindful that, at the tremendous judgment of God, both things will be weighed in the balance: his teaching and the obedience of his disciples. And let the abbot know that whatever the father of the family finds of less utility among the sheep is laid to the fault of the shepherd. Only in a case where the whole diligence of their pastor shall have been bestowed on an unruly and disobedient flock, and his whole care given to their morbid actions, shall that pastor, absolved in the judgment of the Lord, be free to say to the Lord with the prophet: "I have not hid Thy righteousness within my heart, I have declared Thy faithfulness and Thy salvation, but they despising have scorned me." And then at length let the punishment for the disobedient sheep under his care be death itself prevailing against them. Therefore when any one receives the name of abbot, he ought to rule over his disciples with a double teaching; that is, let him show forth all good and holy things by deeds more than by words. So that to ready discipls he may propound the mandates of God in words; but, to the hard-hearted and the more simple-minded, he may show forth the divine precepts by his deeds.... He shall make no distinction of persons in the monastery. One shall not be more cherished than another, unless it be the one whom he finds excelling in good works or in obedience. A freeborn man shall not be preferred to one coming from servitude, unless there be some other reasonable cause. But if, justice demanding that it should be thus, it seems good to the abbot, he shall do this no matter what the rank shall be. But otherwise they shall keep their own places; for whether we be bond or free we are all one in Christ; and, under one God, we perform an equal service of subjection; for God is no respecter of persons. Only in this way is a distinction made by Him concerning us: if we are found humble and surpassing others in good works. Therefore let him (the abbot) have equal charity for all: let the same discipline be administered in all cases according to merit. In his teaching indeed the abbot ought always to observe that form laid down by the apostle when he says: "reprove, rebuke, exhort." That is, mixing seasons with seasons, blandishments with terrors, let him display the feeling of a severe yet devoted master. He should, namely, rebuke more severely the unruly and the turbulent. The obedient, moreover, and the gentle and the patient, he should exhort, that they may progress to higher things. But the negligent and scorners, we warn him to admonish and reprove. Nor let him conceal the sins of the erring: but, in order that he may prevail, let him pluck them out by the roots as soon as they begin to spring up; being mindful of the danger of Eli the priat of Shiloh. And the more honest and intelligent minds, indeed, let him rebuke with words, with a first or second admonition; but the wicked and the hard-hearted and the proud, or the disobedient, let him restrain at the very beginning of their sin by castigation of the body, as it were, with whips: knowing that it is written: "A fool is not bettered by words." And again: "Strike thy son with the rod and thou shalt deliver his soul from death." The abbot ought always to remember what he is, to remember what he is called, and to know that from him to whom more is committed, the more is demanded.

The first grade of humility is obedience without delay. This becomes those who, on account of the holy service which they have professed, or on account of the fear of hell or the glory of eternal life consider nothing dearer to them than Christ: so that, so soon as anything is commanded by their superior, they may not know how to suffer delay in doing it, even as if it were a divine command. Concerning whom the Lord said: "As soon as he heard of me he obeyed me." And again he said to the learned men: "He who heareth you heareth me." Therefore let all such, straightway leaving their own affairs and giving up their own will, with unoccupied hands and leaving incomplete what they were doing--the foot of obedience being foremost,--follow with their deeds the voice of him who orders. And, as it were, in the same moment, let the aforesaid command of the master and the perfected work of the disciple--both together in the swiftness of the fear of God,--be called into being by those who are possessed with a desire of advancing to eternal life. And therefore let them seize the narrow way of which the Lord says: "Narrow is the way which leadeth unto life." Thus, not living according to their own judgment nor obeying their own desires and pleasures, but walking under another's judgment and command, passing their time in monasteries, let them desire an abbot to rule over them. Without doubt all such live up to that precept of the Lord in which he says: "I am not come to do my own will but the will of him that sent me." . . .

Let us do as the prophet says: "I said, I will take heed to my ways that I sin not with my tongue, I have kept my mouth with a bridle: I was dumb with silence, I held my peace even from good; and my sorrow was stirred." Here the prophet shows that if one ought at times, for the sake of silence, to refrain from good sayings; how much more, as a punishment for sin, ought one to cease from evil words.... And therefore, if anything is to be asked of the prior, let it be asked with all humility and subjection of reverence; lest one seem to speak more than is fitting. Scurrilities, however, or idle words and those exciting laughter, we condemn in all places with a lasting prohibition: nor do we permit a disciple to open his mouth for such sayings.

. . . The sixth grade of humility is that a monk be contented with all lowliness or extremity, and consider himself, with regard to everything which is enjoined on him, as a poor and unworthy workman; saying to himself with the prophet: "I was reduced to nothing and was ignorant; I was made as the cattle before thee, and I am always with thee." The seventh grade of humility is not only that he, with his tongue, pronounce himseIf viler and more worthless than all; but that he also believe it in the innermost workings of his heart; humbling himself and saying with the prophet, etc.... The eighth degree of humility is that a monk do nothing except what the common rule of the monastery, or the example of his elders, urges him to do. The ninth degree of humility is that a monk restrain his tongue from speaking; and, keeping silence, do not speak until he is spoken to. The tenth grade of humility is that he be not ready, and easily inclined, to laugh. . . . The eleventh grade of humility is that a monk, when he speaks, speak slowly and without laughter, humbly with gravity, using few and reasonable words; and that he be not loud of voice.... The twelfth grade of humility is that a monk, shall not only with his heart but also with his body, always show humility to all who see him: that is, when at work, in the oratory, in the monastery, in the garden, on the road, in the fields. And everywhere, sitting or walking or standing, let him always be with head inclined, his looks fixed upon the ground; remembering every hour that he is guilty of his sins. Let him think that he is already being presented before the tremendous judgment of God, saying always to himself in his heart what that publican of the gospel, fixing his eyes on the earth, said, "Lord I am not worthy, I a sinner, so much as to lift up mine eyes unto Heaven."